Acts 11:18

Act_11:18

Then hath God also to the Gentiles granted repentance unto life.

Repentance unto life

Consider--

I. Certain false repentances.

1. Trembling beneath the sound of the gospel is not repentance. Felix trembled, but had no sorrow for sin.

2. You may be almost persuaded to turn to Christ, you may even desire the gospel, you may even go upon your knees in prayer, and yet have no repentance, for you may get no further than Agrippas almost.

3. It is possible for men to positively humble themselves under the hand of God, and yet they may be total strangers to repentance. Ahab humbled himself, but did not turn from sin.

4. It is possible that you may confess your sins, and yet may not repent, for you may acknowledge your transgressions, and yet have no abhorrence of sin.

5. You may do some work meet for repentance, and yet you may be impenitent. Judas made restitution, but he went out and hanged himself.

II. True repentance.

1. Let me correct one or two mistakes.

(1) That there must be deep, horrible manifestations of the terrors of law and of hell before repentance. Terrible thoughts are very often not the gift of God at all, but the insinuations of the devil; and even where the law worketh these thoughts, they do not enter into the essence of repentance. Repentance is a hatred of sin; a turning from sin and a determination in the strength of God to forsake it.

(2) That they cannot repent enough. But there is not any eminent degree of repentance which is necessary to salvation. There are degrees of faith, and yet the least faith saves; so there are degrees of repentance, and the least repentance will save the soul if it is sincere.

2. And now what are the signs of true repentance in the sight of God?

(1) There is always sorrow with it. More or less intense, it may be, according to the way in which God calls, and previous manner of life; but there must be some sorrow. Not, however, that you must shed actual tears. Some men cannot.

(2) Practice--practical repentance. Tis not enough to say were sorry, and repent, and then go on from day to day, just as we always went. We know tree by its fruit; and you who are penitent will bring forth works of repentance.

(3) Does it last or does it not? Many of your repentances are like the hectic flush upon the cheek of the consumptive person, which is no sign of health.

(4) Do you think you would repent if there were no punishment? Do you repent because you know you shall be punished forever if you remain in your sins? Every murderer hates his crime when he comes to the gallows. If you knew that you might give up your life to sin with impunity, would you still desire holiness? If so, you need not fear but that you have a repentance which is unto life.

III. The blessed beneficence of God in granting to men repentance unto life. It is the marvel of Divine mercy that it not only provides the way of salvation, and not only invites men to receive grace, but that it positively makes men willing to be saved. (C. H. Spurgeon.)

The propagation of the gospel in foreign parts

I. I begin with the blessing or benefit here said to be bestowed. Repentance unto life. Repentance is the infinite and inestimable gospel privilege, which the grace of God does, in and through Jesus Christ, allow to sinful men, and the happy consequence of this being no less than eternal life, it is therefore styled repentance unto life. As to the import of the word repentance, the expression in the Greek plainly signifies a change of mind; and the Scripture sense of the word implies somewhat more than that, and takes in besides a thing which naturally follows it, or is caused by it, viz., an alteration likewise of practice or behaviour, a changing or turning from one course or custom of life to another. By life here some indeed understand that present most blessed and desirable state and condition in which sinners are placed by repentance; whereas before this they were in a state of wretched darkness, no better than spiritually dead. And this is undoubtedly a true and good notion of repentance unto life, viz., that repentance is that which brings men to live like themselves, i.e., happily and at ease and with comfort; which it was not possible for them to do, so long as they continued in their former course, For that was irregular and disorderly and unnatural; and whatsoever is so is a certain enemy to quiet, and utterly destructive of true satisfaction. I see no inconvenience in considering life in this place in both acceptations, viz., the rational and religious life which repentance brings men to here, and that blessed and immortal life to which, upon their true repentance, they are to be advanced hereafter. For they are of very near affinity to each other. Life considered in the former sense is the certain forerunner of life considered in the latter, and the latter is the undoubted effect of the former, and a greater benefit or blessing than both of them together cannot be desired or imagined. And happy is it for us, happy for the whole race of mankind, that God has dealt out so great a blessing with so liberal a hand. For--

II. The persons it is bestowed upon. The Gentiles. We find that this favour was not confined, as the Jews, upon the first promulgation of the gospel, imagined it to be, to one people and nation, so that none besides themselves were to be partakers of it. By the term Gentiles the Jews understood all that were not of their own people and country and religion.. Heathens and nations and Gentiles are synonymous expressions in Holy Scripture, as may be seen by the following texts: 1Sa_8:20; Psa_44:2; Psa_79:1, and by many other places. These were the people whom the Jews, in comparison of themselves, greatly scorned. Stand by thyself, come not near to me, for I am holier than thou (Isa_65:5), was the scornful language of the Jew to the poor neglected Gentile. And this distinction between the Jews and the other nations, or Gentiles, was also mightily kept up even in the time of our Saviour; nay, perhaps never was at a greater height than then. So little aware were they, at the time of the appearance of the Son of God, of the gracious errand upon which He was sent, which was to break down the partition wall that was betwixt Jews and Gentiles, and to make both one, imply two things considerable.

1. I say, here is implied the wide and universal extent of this blessing, which seemed to the Jews very strange and wonderful.

2. Here was likewise a great difficulty and stumbling block in their way, and that was, that the people on whom this favour was conferred seemed to them, on other accounts, so utterly unfit for it, besides their not being of their stock and country. The Gentiles were persons that wholly set themselves against God, and were addicted to all manner of idolatry, but as for themselves they were a holy and a peculiar people. Nay, St. Peter himself, till convinced by the fore-mentioned miracle, was of this mind. He was for keeping up the distinction of clean and unclean till God Himself commanded him to the contrary.

III. The agreeableness of this method of proceeding with the nature and attributes of God and with the several declarations He had made to this purpose by His prophets. Now they had great reason to think it highly probable that even to the Gentiles God would grant repentance unto life, from the three following considerations.

1. From the contemplation of the boundless mercies and infinite goodness of God. The infinite goodness of God, if the Jews had attended to that consideration, might have rendered it to them highly probable that God would allow to the Gentiles also access to eternal salvation, or, in the words of the text, repentance unto life. These attributes, though inseparable from the idea of God, the Jews most plainly overlooked, or else they would never have gone about to confine Gods blessings and engross His favours wholly to themselves, but must have argued after this, or the like manner, with themselves. God being, as the very natural notions of Him do imply, a God of infinite and unlimited goodness, surely He will not continue to shine upon us only, but will dart the rays of His bounty over all the world. He is not, as Esau suspected of his father Isaac, furnished only with one blessing, but has an unexhausted fountain of blessings, and will therefore undoubtedly visit other nations in His good time with the same. For they likewise are the work of His hands as well as we. They, too, are of the same make, and have enstamped upon them the like Divine and heavenly image with ourselves. They are preserved by the continual care of His providence, and do already enjoy the common blessings of this life, such as health and strength and sunshine and rain.

2. The Jews might have argued the great probability of this, from the extraordinary great need the Gentiles had of the blessing here spoken of, and that whether they considered their number or their condition. As to their number they were vastly the greater part of the world, the inhabitants of Judaea being very few and inconsiderable in comparison of those of all the earth besides; and yet that only, like Goshen in Egypt, was a land of light, whilst other parts were overspread with darkness and ignorance; and this suggests to us also the consideration of their condition. And the more sick the more need had they of a physician. Such sinners as they had the greatest need of all to be called upon to repentance. Their necessities were great, their indigences and wants were pressing and crying out for help; and these were such things as could not but plead strongly for them, with a good and merciful God, that they too might have a share in the blessed redemption effected by the Son of God.

3. This was not an instance of the Divine goodness barely to be hoped for from those lovely attributes of God, His mercy and loving kindness, but it is what God had promised and foretold He would do (Gen_22:18; Gen_49:10; Isa_2:2; Isa_9:2; Isa_5:2; Psa_98:3; Hag_2:7).

IV. The great reason that persons already admitted to the blessing of the gospel, have to use their hearty endeavours, that it may be enjoyed by others as well as by themselves.

1. In the first place, I say, gratitude to our Lord and Saviour, who hath redeemed us with His most precious blood, should make us not only pray that the kingdom of God may come, but should make us as on the one side, highly delighted to see it flourishing, so, on the other, uneasy whenever we see either any of the subjects of Christs kingdom in danger of falling away from Him, or others (who might, would we but take the pains to gain them, become subjects of His kingdom), not so much as knowing the Lord that bought them, nor consequently capable of bringing their thoughts and actions to the obedience of Christ.

2. And in the next place, this is the greatest instance of charity to man that is possible (1Jn_5:12). If, affirmatively, the belief of the gospel be the way to life, and negatively, there be no other way beside it, how great a blessing, how valuable a privilege do we suffer men to want by letting them continue in unbelief? But to this it may be said, with regard to the infidel part of the world, Ignoti nulla cupido. As they have not heard of the joys of heaven, so it is not to be supposed that want of knowing the gospel can cause in them any uneasiness. But then we are to consider that the rewards of the gospel are a great prize, and to miss of that prize is a great loss for any to sustain, who might, if we so pleased, have had an opportunity of obtaining it. In the meantime, their being at present sensible, or not sensible, of their loss, makes no manner of alteration as to the truth and reality of it. With regard to persons who are in a lethargy, whilst they lie under the power of their distemper, and are utterly insensible of the badness of their own case, it cannot, because they are so, be therefore said of them that they are well. No; bystanders know the contrary, and pity them, and if they have any humanity will endeavour to relieve them. Just so should Christians act with regard to the Gentile world. We know how wretched a state the heathen world was in at the time of the promulgation of the gospel. And what reason have we to think that, at this present time, it can fare better with any people who have not amongst them the gospel of Christ to free them from these evils? Has not the common enemy of mankind, now as formerly, the same frailties and corruptions of fallen man to work upon? Or has he, since the mischief he did to our first parents, abated anything of his inveterate hatred to our race? (Bishop of St. Davids, 1736.)

Repentance unto life

Consider--

1. A blessing granted; repentance unto life; so called, to distinguish it from legal repentance, and the sorrow that is unto death. This true repentance is unto life; for, by Gods appointment, it must go before eternal life; and whoso have it shall be sure of that.

2. The parties to whom it was granted; the Gentiles, those who were once without hope and without God in the world.

3. The author of it, God. It is His gift, as well as faith is. He works it in the heart. The doctrine of the text is, Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after, new obedience; Note--

I. The kinds of repentance.

1. Legal, such as was in Judas, and is not saving (Mat_27:3), being produced by law terrors, without gospel grace changing the heart.

2. Evangelical, which is that in the text, and is the only true and saving repentance. The general difference betwixt them lies here, that in this last, one repents of his sin as it is sin, or offensive to God, as David did (Psa_51:4); in the other, only as it brings wrath on him (Gen_4:13).

II. Its general nature. It is a saving grace (2Ti_3:25), disposing the soul unto all the acts of turning from sin unto God.

1. It is not a transient action, a sigh for sin, a pang of sorrow for it, which goes away again; but an abiding grace, a new frame and disposition, fixed in the heart, disposing one to turn from sin to God on all occasions (Zec_12:10).

2. Nor yet a passing work of the first days of ones religion, but a grace in the heart, setting one to an answerable working all their days.

3. It is a saving grace, distinguishing one from a hypocrite, and having a necessary connection with eternal life.

III. Its author.

1. Not men themselves; it is not owing to ones natural powers (Jer_22:23). The stony heart is beyond mans power to remove.

2. It is Gods free gift, and wrought by the power of His Spirit in the heart (Eze_36:26-27; Jer_31:18-19). Sometimes notorious sinners become penitents, as Manasseh, Paul, etc. The knottiest timber is as easy for the Spirit to work as any other. The means the Spirit makes use of is the Word; hence we read of preaching repentance. And

(1) The law serves to break the hard heart (Jer_23:29). It is like the Baptist preparing the way for the Messiahs coming. Hence it is called the Spirit of bondage (Rom_8:15).

(2) The gospel serves to melt the hard heart, like a fire (Jer_23:29); and so bow and bend it toward God. The soul is driven by the law, but drawn by the gospel.

IV. Its springs.

1. A true sense of sin.

(1) A sight of it (Psa_51:3). The mans eyes are opened to his sinfulness; the evil of his sin, its misery and danger to himself, and the dishonour it does to God.

(2) A painful feeling of it (Act_2:37; Act_16:30). This is necessary, because otherwise the sinner will never part with his sin, nor prize Christ and His grace (Rev_3:17).

2. An apprehension of the mercy of God in Christ (Joe_2:12-13). Not mercy for mercys sake, bug Christs sake. This is necessary. For without it, one will either--

(1) Go on in secret despair, casting off the thoughts of his case, and making the best of it he can (Jer_2:25); or

(2) Lie down in tormenting despair, like Judas. Both which will fix sin in the heart, and bar out repentance.

V. Its parts.

1. Humiliation. The sinner goes from God by the highway of pride and self-conceit, but always comes back the low way of humiliation. Grace pulls him down from the seat of the scorner, and lays him at the Lords feet (1Pe_5:6). In it there is--

(1) Sorrow for sin;

(2) A holy shame for sin (Rom_6:21). They see now their spiritual nakedness and pollution.

(3) Self-loathing (Eze_36:31; Luk_18:13).

(4) Penitent confession (Jer_3:13), accusing and condemning themselves.

2. Conversion, or returning--

(1) From sin,

(2) To God and holiness. (T. Boston, D. D.)

Apostolic and modern missions compared

The passage I have chosen as the subject of our present inquiry informs us of the impressions produced on the minds of the Jewish converts at Jerusalem by St. Peters relation of the circumstances and success of his first mission to the Gentiles. The passage implies the previous operation of prejudice; it records the confutation of that prejudice; and it illustrates the argument in support of missions which arises from their success.

I. The passage implies the previous operation of prejudice--a prejudice against missions to the Gentiles. They held their peace. Then they had before opposed them. Was there anything in the character and genius of the gospel that could warrant the indulgence of this prejudice? No. How can we account for their prejudices against missions? They can be ascribed to their strong nationality, their religious distinction, and their material views of the Messiahs reign. The old Jewish spirit was specially exclusive.

II. The passage records the confutation of their prejudices. When they heard these things, they held their peace. Their prejudices were refuted and their objections silenced by the facts which the apostle reported.

III. The passage illustrates the argument for the support of missions arising from their success. Success, abstractedly considered, is not the invariable criterion of a Divine religion, or the unequivocal proof of truth. The success of the false prophet of Mecca and of the Jesuits in China, on account of the way in which that success was won, proves nothing as to the value of their mission. But the success of the gospel does. It is a success against the passions, prejudices, and habits of mankind, won by moral means, and moral means alone.

(1) The success explains and vindicates the object of missions.

(2) The success supports and confirms our expectations.

(3) The success demands increased exertions. (J. Fletcher, D. D.)

Repentance to life granted to the Gentiles

The wise man hath said, He that answereth a matter before he heareth it, it is folly and shame to him. Without waiting for the reasons of the apostles conduct, his Jewish brethren had contended with him. They listened to his explanation, and their reproaches are converted into praise. Upright minds may err in opinion and feeling, but they are accessible to evidence. They deny not themselves the pleasure and advantage of fresh discoveries in the path of truth, because they cannot endure the proof of their own fallibility.

I. Its nature.

1. In general. Repentance is distinguished by infallible signs. Not only does it awaken fear, by considerations of consequences, but hatred, by a perception of its intrinsic malignity. Such a repentance never fails to produce meet fruits. The subject of it abandons the sins he mourns, and enters on a new and holy course. Such was Davids repentance, but not Herods or Judass.

2. This repentance is unto life. The life with which it is connected is of the highest order; not animal life, alike the gift of worms and man; not mere intellectual life, by which man bears resemblance to angels, whether holy or fallen; but spiritual life, consisting in a right bias and employment of natural powers; its business, the service--its bliss, the enjoyment of God. True repentance originates in a principle of this life, implanted by the Holy Spirit, introduces into a course of it on earth, and issues in the eternal perfection of it in heaven.

II. Its Author and Giver. So hardening is the deceitfulness of sin, that repentance to life would never have become the inmate of the human bosom, but as a gift from God.

I. Who, except the merciful Author of our being, grants space and opportunity to repent? Why was not the persecuting Saul cut down in his sins? The prolongation of existence is the continuance of opportunity to return to God. He is long suffering, not willing that any should perish, but that all should come to repentance. The long suffering of God waited on the people of the old world. They disregarded, and they perished. Let their example be our warning.

2. He who grants the opportunity also bestows the means. Are some awakened by the preaching of the gospel? It is His appointment. Are others affected under the reading of the Word? All Scripture is given by inspiration of God. Is a third aroused by afflictions? They are the chastisements of their heavenly Fathers hand. If, in a further instance, the counsel and prayers and holy example of friends have been instrumental, whose gift are they? And, if in any cases the effect has been the result of a concurrence in these various kinds of subordinate agency, from whom do they all descend?

3. The best adapted means, however, will be unavailing unless the Father of lights bestow the Spirit of repentance. Jesus is exalted to be a Prince and a Saviour, that He may give repentance. Shall the necessity of this heavenly gift be pleaded to excuse a neglect of the means of repentance? Nothing can excuse it. Penitence is Gods command as well as His gift; and the Spirit which produces it is promised to him who seeks.

III. Its effects on Christian beholders. The joy here was--

1. Benevolent. The good man knows the way of transgressors to be hard. He thinks of the tremendous end that awaits them; of the felicities in which penitence results.

2. Devout joy. He beholds in the repentance of a sinner a glorious triumph of almighty power over the might and artifice of Satan, and the ignorance, pride, and obstinacy of the human mind; of Divine mercy over its awful demerit. He contemplates an immortal mind debased and polluted by subjection to sin, emerging from its degradation, and resuming its primitive beauty. And thus it is an exultation like that of the angels of God. Such a blessing granted to an individual may well kindle joyful admiration of Divine goodness and power, but extended to many the effect should be proportionably augmented. If the bestowment of this blessing on others be a just ground of exultation, what pleasure and gratitude should it awaken when conferred on ourselves? Of a blessing, so preeminently important, can any regard themselves as destitute, and abide in tranquillity? (Essex Congregational Remembrancer.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

11:18 Peter’s logical, straightforward explanation convinced those who had objected—they recognized God’s hand at work in the conversion of the Gentiles and their receiving eternal life. However, issues relating to the inclusion of Gentiles would soon provoke a major crisis (15:1-35; Paul’s letter to the Galatians).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 11:18. Ἐδόξαζον, they glorified) A sign of firm (entire) assent.—ἄραγε, so then) It was not immediately evident to the Jews, that salvation was about to come also to the Gentiles: now, when it has come to them, the holy admiration of believers is the greater in proportion: ἄραγε, so then, expresses full approbation. This repentance denotes the whole mention of their spiritual state, and is a token and sample of the conversion of all nations.—ἔδωκε, has given) A great gift: ch. Act 5:31, note. [(Though it is a matter of joy, not sadness, it is a thing) which truly the world is exceedingly afraid of.—V. g.]—εἰς ζωὴν, unto life) For where forgiveness of sins is, there life is. [Eze 18:23.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 11:18 . ἡσύχασαν , cf. Act 21:14 and Luk 14:3 , so in LXX, Neh 5:8 (Job 32:6 , Hebrew different); also in a different sense in Luk 23:56 , 1Th 4:11 , only in Luke and Paul in N.T. ἐδόξαζον , see critical notes, imperfect of continuous action the writer about to pass to other things thus depicts the state of things which he leaves, cf. Act 8:3 (Blass). Ἄραγε , see critical notes.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Such as ask a question of the truth which they know not, ought to be quietly heard, and must also quietly yield to the declaration thereof.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

held their peace and glorified God--Well had it been if, when Paul afterwards adduced equally resistless evidence in justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission!

Then hath God also granted to the Gentiles, &c.--rather, "granted to the Gentiles also." (See a similar misplacement of "also" in Heb 12:1). To "grant repentance unto life"--that is, "such as issues in life" (compare Co2 7:10, "repentance unto salvation")--is more than to be willing to pardon upon repentance [GROTIUS]. The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, that we can hardly doubt that this was just the feature of it which they meant here to express. And this is the grace that reigns in every conversion.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. They held their peace] Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word μετανοια, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, c. And as repentance signifies a change of life and conduct, from evil to good, so the word μετανοια may be used here to signify a change from a false religion to the true one from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion.

The Christians who were present were all satisfied with St. Peter's account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see Ac 15:5, &c., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in Ac 21:21, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. When they heard these things they were quieted. The end doth show that those were not moved with malice which did contend with Peter; for this is an evident sign of godliness, in that being thoroughly instructed touching the will of God, they cease forthwith to contend. By which example we are taught, that those are not to be despised who, being offended through unadvised zeal, reprove any thing wrongfully; but that their consciences must be appeased by the Word of God, which are troubled by error, and that their docility is tried at least thus far forth. As touching us, we do hereby, in like sort, learn whereupon our judgment must depend, namely, upon the sole and simple beck of God. For this honor is due to him, that his will be to us the certain and principal rule of truth and justice. So often as it is requisite for us to know the cause of any thing, the Lord doth not conceal the same from us; but to the end he may accustom our faith unto just obedience, he telleth us sometimes simply and plainly that this or that thing pleaseth him. He which granteth liberty to himself to inquire farther, and taketh a delight in his curiosity, doth nothing else but throw himself headlong with devilish boldness. And Luke doth not only declare that these men held their peace, but that they gave glory also to God. Some are enforced by shame to hold their peace, who, notwithstanding, keep in that in their minds which they dare not utter. That is rather a dissemblance of modesty than docility. But these men do so thoroughly submit themselves to God, that they are not afraid nor ashamed to recant by and by, [forthwith.]

Then hath God. Luke doth briefly declare in these words what the gospel containeth, and to what end it tendeth, to wit, that God may reconcile men to himself, being renewed by his Spirit. The word repentance alone is expressed in this place, but when he addeth unto life, it appeareth plainly that it is not separated from faith. Therefore, whosoever will rightly profit in the gospel, let him put off the old man, and think upon newness of life, (Ephesians 4:22;) that done, let him know for a certainty that he is not called in vain unto repentance, but that there is salvation prepared for him in Christ. So shall it come to pass, that the hope and assurance of salvation shall rest upon the free mercy of God alone, and that the forgiveness of sins shall, notwithstanding, be no cause of sluggish security. This member, to give repentance, may be expounded two manner of ways; either that God granted to the Gentiles place for repentance, when as he would have his gospel preached to them; or that he circumcised their hearts by his Spirit, as Moses saith, (Deuteronomy 30:6,) and made them fleshy hearts of stony hearts, as saith Ezekiel, (Ezekiel 11:19.) For it is a work proper to God alone to fashion and to beget men again, that they may begin to be new creatures; and it agreeth better with this second sense; it is not so much racked, and it agreeth better with the phrase [phraseology] of Scripture.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) They held their peace, and glorified God.—The difference of tenses in the two Greek verbs implies that they first held their peace, and then began a continuous utterance of praise. The fact was obviously one of immense importance in its bearing on the question at issue between St. Paul and the Judaisers, of which St. Luke had seen so much and which he sought, by his narrative, to settle. Not only had the first step in the free admission of the Gentiles been taken by the chief of the Apostles, and under direct guidance from above, but it had received the formal approval of the Apostles and other members of the Church of the Circumcision at Jerusalem. The Judaisers, in opposing St. Paul, were acting against the Church from which they pretended to derive their authority.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. they held their peace] But though those who heard the account of St Peter were satisfied that God had called Gentiles as well as Jews, there were others who, some perhaps with a real but misguided zeal for the Law, some, as St Paul says (Gal_6:13), from vain-glory, maintained the necessity for the observance of the older covenant, and hence arose dissensions in the Church from a very early time.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now they which were scattered abroad,.... These were not the apostles, but the other ministers of the word; see Act 8:1 who were dispersed

upon the persecution that arose about Stephen; his preaching and miracles, his oration in defence of himself, and his death: these

travelled as far as Phenice; a country near to Syria and Galilee; its chief towns and cities were Tripolis, Botrys, Biblus, Berytus, Tyre, Sidon, Ecdippa, Ptolemais, and Dora. It was famous, as Pliny says (x), for the invention of letters, and of the constellations, and of naval and warlike arts. It was a maritime country, reaching from Orthosia (now called Tortosa) to Pelusium, or from Sidon to the borders of Egypt: it is the same with Old Canaan, and was so called, and had its name from Canaan; who, according to Sanchuniathon (y), also had the name of Phoenix, from whom this country was called Phoenice, or Phoenicia. Some think the name is the same with "Pahanah", or , "Peoth Anak", the corners of the Anakites; it being the tract of land which the children of Anak, or the giants inhabited, when drove out of Hebron by Caleb, Jos 15:13. Others say, it had its name from the palm trees, with which it abounded; and here, it seems, dwelt some of God's elect, who being made righteous, flourished like the palm trees;

and Cyprus and Antioch; the former of these was an island, lying between the shores of Syria and Cilicia: it had Syria on the east, Pamphilia on the west, and Phoenice on the south, and Cilicia on the north; See Gill on Act 4:36 and the latter was a city of Syria, built by Seleucus, king of Egypt, and called Antiochia, after his father's name Antiochus. The account Josephus gives (z) of it is, that it is the metropolis of Syria, and that for its greatness, and other happy acquirements, it has, without doubt, the third place among the cities in the Roman empire; meaning, that it was the next to Rome and Alexandria: and elsewhere (a) he calls it the palace or royal seat of the Syrians; and the Jews, when they speak of a great city, and would describe one, instance in Antioch, a great city, say they (b), as Antioch; with them, it is the same as Hemath the great, spoken of in Amo 6:2 on which words Jerom has this note:

"Hemath the great is what is now called Antioch; and it is called the great, to distinguish it from the lesser Hemath, which is called Epiphania''

And so the Jerusalem Targum on Gen 10:18 renders the Hamathite, "Antioch": and the Targum of Jonathan on Num 13:21 renders Hamath by "Antioch". Here many Jews dwelt, to whom the ministers of the word preached the Gospel only at first. Josephus (c) speaks of many in this place, and gives reasons for it:

"the nation of the Jews, he says, was much spread throughout the whole world, and great part of Syria, because near, was mixed with them, especially there were many in Antioch; partly because of the greatness of the city, and chiefly because of the liberty of dwelling there, granted them by the successors of Antiochus; for Antiochus, called Epiphanes, having wasted Jerusalem, robbed the temple; but those that reigned after him, whatsoever among the things devoted to sacred use were of brass, they returned to the Jews in Antioch, to be laid up in their synagogue; and they granted to them equally to partake of the city with the Greeks; and many of the Grecians they brought over to their religion, and made them, in some sort, a part of themselves.''

Here the Jews also had schools and taught: it is said (d) R. Samlai taught in Antioch; and here also was a sanhedrim. It is often said (e), that Nebuchadnezzar came and sat down at Daphne of Antioch, and the great sanhedrim went out to meet him. Now Antioch was formerly called Epidaphne, because it was near a fountain of that name; and in the Targumists on Num 34:11 Daphne answers to Riblah, which was in the land of Hamath, Kg2 23:33 and Riblah, Jerom (f) says, is what is now called Antioch of Syria: and that you may know, says he, that Riblah signifies this city, which is now the most noble in Coele Syria, it follows, over against the fountain, (in Numbers it is, "on the east side of Ain",) which, it is clear, signifies Daphne, out of which fountain the above said city enjoys abundance of water. And so Josephus calls Antioch (g), Antiochia which is by Daphne of Syria; and in:

"Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.'' (2 Maccabees 4:33)

Daphne is said to be by Antioch. Some make it to be two hundred and eighty miles from Jerusalem. So far they went who were scattered abroad at Stephen's death, and carried the Gospel to this and other places, in which there was a manifest appearance of divine Providence, and of rich grace.

Preaching the word to none but to the Jews only, which dwelt in those parts; so little was the commission of Christ, to preach the Gospel to all nations, understood, though it was so plain; or so it was ordered in providence, that as it was to be first preached to them, so it should be only for a while, till the elect of God of that generation were brought in, and until the rest put it away from them, and so were left without excuse.

(x) L. 5. c. 12. (y) Apud Euseb. Prepar. Evangel. l. 2. p. 39. (z) De Bello Jud. l. 3. c. 2. sect. 4. (a) Antiqu. l. 17. c. 5. sect. 7. (b) T. Hieros. Erubin, fol. 22. 4. (c) De Bello Jud. l. 7. c. 3. sect. 3. (d) T. Hieros. Kiddushin, fol. 64. 4. (e) T. Hieros. Shekalim, fol. 50. 2. Vajikra Rabba, sect. 19. fol. 161. 1. Prefat. Eccha Rabbati. fol. 41. 1. (f) Comment. in Ezek. xlvii. fol. 261. C. (g) Antiqu. l. 17. c. 2. sect. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

Ver. 18. They held their peace] And by their silence showed they were satisfied: as did Jonah, by shutting up his prophecy in silence, and giving God the last. It is easier to deal with 20 men’s reasons than with one man’s will. Convince a humble man of his error or passion, and he will yield presently; whereas a proud opinionist stands as a stake in the midst of a stream; lets all the good reason you can allege pass by him, but he stands where he was. "Nay, but we will have a king," &c. "The word that thou speakest unto us in the name of the Lord, we will not hear."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They held their peace - They were convinced, as Peter had been, by the manifest indications of the will of God.

Then hath God ... - The great truth in this manner established that the doors of the church are opened To the entire Gentile world - a truth that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Christians; gave them new, large, and liberal conceptions of the gospel; broke down their long-cherished prejudices; taught them to look upon all people as their brethren; impressed their hearts with the truth, never after to be eradicated, that the Christian church was founded for the wide world, and that it opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the God of heaven; and, impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

They held their peace, and glorified God, that the gate of salvation was also opened to the Gentiles. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They held their peace; they were fully satisfied with the reason St. Peter had given them of his admitting the Gentiles unto baptism, and fellowship with him; wisely inferring from what Peter had said, that what he had done was of God, who was to be acknowledged in it.

Then hath God also to the Gentiles granted repentance: repentance is the gift of God, as well as faith, or any other grace, 2Ti 2:25; nor can the greatest guilt affect the heart with true godly sorrow, until God hath quickened it. It is called

repentance unto life, because God hath appointed that it should precede our entrance into life.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Held their peace—Luke’s word is carefully significant, ησυχασαν, they became still, as silent but not satisfied. They evaded the offensive point in the matter, and for the fact that there was repentance conceded to the Gentiles somehow they glorified God. The exact how is a matter postponed until the popular tide of the Church may turn.

Granted repentance—Note on Act_5:31.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And when for when, A.V.; then to the Gentiles also hath God granted for then hath God also to the Gentiles granted, A.V The fitness of the method adopted by the Divine wisdom for effecting this first reception of Gentiles into the Church upon an equal footing with the Jews is apparent from its success in quieting the jealous prejudices of the Jews, and preserving the peace of the Church. It was still, however, long before the exclusive spirit of Judaism was quenched. (see Ac 15 and Gal_1:6, 7 2:4, 11, 12, 13 5:2-12; Php_3:2, etc.)

HOMILIES BY P.C. BARKER Ver. 18. A model Church meeting.

The worst hindrances to the spread of Christianity and to its hold upon the world have always been found to be, not so much the native opposition of the human heart, nor the direct conflict with Satan and with sin, but those indirect conflicts which are entailed by:

1. The inconsistencies of Christians in their individual life.

2. The contentions" of Christians in their mutual or collective life. We have before us a threatening instance of this latter kind, and an agreeable example of the way in which it was averted. Notice

I A THREATENING INSTANCE OF CONTENTION AMONG A BODY OF CHRISTIANS. We read that "when Peter was come up to Jerusalem, they that were of the circumcision contended with him." Though the more unfavorable turn of the word as now used by us need not be pressed, yet it certainly implies, as it stands, dissatisfaction with what he had done, and not the gentlest or suavest manner exhibited in calling him to account for it.

1. Contentions within Christian communities are in their simplest principle and beginning justifiable. It need not be said of them, as of offences, "Woe to him by whom they come!" though it may, nay, almost must, be said of them, that they "will come." It is for this reason, because the Church on earth is, as amongst its own members, its own guardian. It acknowledges the headship of Christ. It acknowledges the rule of the Spirit. It does not acknowledge any earthly lord, any vicar of Christ, any earthly sovereign authority. Hence it is answerable for its own doctrine and for its own discipline within its own pale. And investigation, debate, yea, all the formality of judicial trial (so that neither motives, methods, nor weapons are carnal), are within its province.

2. Contentions within Christian communities very generally arise on some plausible ground, to say the least. It was certainly so now. It is highly important to discriminate as far as possible between what is really legitimate and what is merely plausible. Of the first are

1. zeal of scriptural doctrine and revealed fact;

2. zeal of a holy and consistent life.

But of the second are

(1) mere love of precedent;

(2) ascription of motives;

(3) generally scant charity.

3. Contentions within Christian communities fix stern responsibility on those who stir them, only second to that of those who cause them, when this is really done.

4. Contentions within Christian communities demand as much, as solemnly as any position whatsoever in life, singleness of eye and a pure conscience. Feeling, personal feeling, party feeling priestly feeling, and even the perfection of ignorant prejudice, have, in probably the saddest preponderance of history, profanely trampled on the ground and made it mournfully all their own. Nor is there any more hollow hypocrisy, more miserable mockery, more insulting blasphemy, than when these counterfeit zeal for the Lord of hosts and a pure and sensitive conscience.

II A GRATEFUL EXAMPLE OF THE METHOD BY WHICH IT WAS AVERTED. It takes two persons to make a bargain, and two to make a quarrel; and, if a reconciliation is to be genuine and have in it the elements of lasting, both parties must do their share. It was so now.

1. Peter did what lay in him to remove cause of offence and to explain difficulty.

(1) He seems to have been taxed in a somewhat point-blank style. Yet he does not rein himself up, though he does rein temper in. He does not stand on his dignity, and refuse any account of himself and doings till he is addressed in a somewhat milder and more deferential style.

(2) He does not assert simply that what he had done he had done under an overpowering conviction "of duty a phrase among the worst abused of moral phrases.

(3) He does not assert positively, even though he had good right to know it, that what he had done was right and all right, and no two opinions about it with any man of understanding and principle.

(4) Discarding all irritating and aggravating beginnings, he even waives any expression of claim to the confidence of "the brethren," and instead, at once conciliating tells his tale. He tells it all from the beginning to the end succinctly. He narrates the revelations made to him (vers. 5-10). He states the facts, which could be easily disproved if incorrect (ver. 11). He instances his "six brethren" companions, who were witnesses of all he had done, and were now in the position of witnesses for him (ver. 12). He tempts out their memory by just quoting his own (ver. 16). And in closing even he does not pronounce a dogmatic verdict for self, but rather asks a verdict, and whether his hearers think the case admits of any verdict different from what he had in his conduct practically given. It is well worthy of notice how different the result might have been if Peter had at all, in a hectoring tone, begun with this question. But he did not begin with it; and when, with Christian gentleness, he now closes with it, all are ready in their answer to acquit him of blame. They see with his eye and are one with him.

2. On the other hand, those who had at first possibly rather peremptorily challenged Peter"s conduct may be observed with some commendation now. Presumably these were some of his fellow "apostles and brethren" (vers. 1, 2). And of their disposition it is to be noted favorably that:

(1) If they had begun by putting themselves a little in the wrong so far as their tone was concerned, they do not therefore persist in it. The injurer is often the last to give in and forgive. So frequent is the occurrence and so fraught with mischief, that this may be called one of the "devices of Satan," that even Christian men will cleave to the thing they have said, let alone quite the subject of it, because they have once said it in a wrong manner. Eye and mind and heart get sealed up in deference to one humiliating fact, that they have uttered so much sound in wrong tone. Well, this was not the case now with those who called Peter to account.

(2) They give Peter a patient, and no doubt what soon became a riveted, hearing.

(3) They accept unquestioningly every statement that he makes, so far as it purported to be a statement of fact. There is no quibbling nor attempt at cross-questioning. This was Peter"s due under any circumstances. But even fellow-Christians are chary sometimes in the matter of justice to one another.

(4) At the right yielding-point they do yield heartily. To "hold their peace" was a very victory of goodness. Better than this, while they "hold their peace" from blaming Peter, they open their mouth to "glorify God," Their mode of yielding bespeaks truth and honesty in them at the first, if even these manifested themselves forth in a manner a trifle unceremonious. Doubt, perplexity, a little vexation, clouded brow, all went in a moment. Pent-up anxiety and distrust are relieved. They are glad to hear and be persuaded by the things now rehearsed to them" of Peter. They are not envious and still exclusive, but welcome the admission of the large Gentile brotherhood to the family of God and to "repentance unto life." And the end of that meeting was peace and joy yes, peace and joy in the Holy Ghost. We may give our better feelings leave to flow and our higher imagination to play while we think of the reconciliation, hearty and unfeigned, that those happy moments witnessed between Peter and the brethren. Nor shall we doubt that, for his fidelity and unflinching consistency in a moment"s trying "ill report," he is henceforth held in higher honor and surer trust by those same brethren. B.

Repentance unto life.

This expression is not the one which we should expect the Christian brethren to use in the circumstances. The sentence would seem clearer to us if it read, "Then hath God also to the Gentiles granted admission into the kingdom of Christ," or "to share in the salvation of Christ." The prominence of the word "repentance," and its place as the initial step to "life," are remarkable and suggestive. Repentance is not made of so much importance in our presentations of the gospel as it was by the apostles, but for their use of it we may find some adequate reasons.

1. The teaching of John the Baptist, and his requirement of repentance as preparatory to the reception of Messiah, retained its influence upon them.

2. When their Master had sent them out on their trial mission, he had given them this distinct message, "Repent: for the kingdom of heaven is at hand.

3. When their Lord had been shamefully crucified, by the schemes of the leaders and representatives of the nation, and they had been confirmed in their belief in his Messiahship by his resurrection and ascension, they felt that the judicial murder of the Messiah was the greatest of national crimes, and so they realized how essential was repentance as preceding a profession of faith in him. They had spoken to Jews who, as a nation, through its representatives, had said, "His blood be on us and on our children," and therefore St. Peter, when answering their question, "What shall we do?" on the day of Pentecost, said, "Repent, and be baptized every one of you in the Name of Jesus Christ for the remission of sins". (Act_2:38) And in his sermon following on the healing of the lame man, he said, "Repent ye therefore, and be converted". (Act_3:19) And when called to plead before the great council, he further declared concerning Christ, "Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins". (Act_5:31) Having this prominent to their minds as the very gist and essence of the gospel message, the Jerusalem disciples spoke in accordance with it when they accepted St. Peter"s explanations, and said, "Then hath God also to the Gentiles granted repentance unto life. " The force of the combination of these terms, "repentance" and "life," will be felt if we consider

I REPENTANCE AS THE FIRST GOSPEL DEMAND. The distinct meaning of the term should be noticed, and the precise meaning of the two Greek equivalents for our one word "repentance" may be pointed out. It is in the higher sense that the term is used by the apostles, and it includes

(1) conviction of sin;

(2) sorrow for sin;

(3) desire to be delivered from sin;

(4) serious purpose to put away and resist sin.

If the gospel were merely some educational or even some moral scheme for elevating the race, it need make no demand for "repentance." It is a scheme for the deliverance of men from the penalty and the power of sin, and this it can never effect save as it can work along the line of man"s own will. And the only sign and expression of a man"s sense of sin and desire to be freed from it is this "repentance" which the gospel demands. It is the only attitude which the gospel can meet, the only state of mind and feeling with which it can deal. A man is closed in and buttressed against Divine salvation, redemption by grace, until he "truly and unfeignedly repents," and so feels the need and value of Divine forgiveness, healing, and life. This point may be fully illustrated and enforced, and it may be shown that still the preaching of the gospel fails that does not make first demand for repentance. St. Paul"s great address to the learned Athenians has this for its point and application: "The times of this ignorance God winked at; but now commandeth all men everywhere to repent". (Act_17:30)

II REPENTANCE IS THE FIRST SIGN OF LIFE. The way in which our Lord made his disciples familiar with the term "life" should be pointed out. Right relations with God are spoken of as "life," "eternal life." Those relations into which we may come through the Lord Jesus Christ are emphatically recognized as "life; " the only true, eternal, spiritual life. It is this "life" into which the disciples recognize that the Gentiles are admitted. When this is fully apprehended, the place of repentance in relation to the life will be readily recognized. To feel sin and the need of a Savior is the first sign of the life; it is its first breath; with it the life necessarily begins. Men absorbed in self find a new life when self is crushed in the dust. Men" dead in trespasses and sins" are raised up, to look and breathe and speak, when sorrow for sin comes to them. This is well illustrated in T. Moore"s familiar poem of "Paradise and the Peril" "Lalla Rookh." The most precious thing on earth, that which may even open heaven"s gate to the banished pert, is the tear that falls from the eye of the penitent sinner.

III REPENTANCE GIVES PLACE TO LIFE. It is here called "repentance unto life. " Repentance is a step up to something else. Repentance is a temporary condition of mind and feeling, through which a man passes to something better, something permanent. Show how it passes

(1) into the joyous sense of forgiveness;

(2) into the blessed life of trust in the Dying Savior; and

(3) into the infinite happiness of setting our love upon Christ, and finding ourselves sanctified by the responses and gracious workings of his love to us. In conclusion, urge that repentance is still the one and only threshold of life. "Humbled" we must be "under God"s gracious hand," before we can be "exalted in his due time." We dare not hold back today our Lord"s demand of "repentance unto life: R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They glorified God - Being thoroughly satisfied. Repentance unto life - True repentance is a change from spiritual death to spiritual life, and leads to life everlasting.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

18. “And hearing these things they glorified God saying, Then has God granted unto the Gentiles repentance unto life.” The reason why there is much spurious repentance is because it is man’s work, the true repentance being the fruit of the Holy Spirit; He alone can give it. When God gives repentance, salvation invariably supervenes.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

18. The effect of these influences was the same upon them that it had been upon Peter. (18) " When they heard these things they held their peace, and glorified God, saying, Then has God to the Gentiles also granted repentance in order to life. " So greatly are their hearts enlarged, that they now glorify God for the very things on account of which they had just been censuring Peter.

We have, in this incident, an exhibition of the actual method by which the minds of Christians were enlightened, and their hearts enlarged. We see that Peter was first enlightened by a combination of facts, visions, and words, so as to understand the will of God in the matter, and that through this enlightened understanding he was made to feel the weight of divine authority. Although the Spirit of God dwelt in him continually, and imparted ideas to his understanding directly, yet, when his heart was to be relieved from an injurious prejudice, the end was accomplished by means of ideas communicated to his understanding. Thus the case stands with Peter, who occupies the position of an original recipient of truth.

With the brethren in Jerusalem, who occupied the exact position toward this particular subject which we do to all revealed truth, there is this difference, that all the influence, both upon the understanding and the emotional nature, exerted in their case, reached them through Peter's words. Still, the influence was not inherent in the words, but in the facts of which the words were the medium of communication. Moreover, the facts had such an influence only because they indicated the will of God. It was then, at last, the moral power of God, embodied in the facts reported by Peter, but brought to bear through the words of Peter, which so changed their hearts. They had only to believe what Peter reported, in order to feel this power. If they had retained their prejudice after this, they would have felt that they were resisting God.

In precisely this way the converting and sanctifying influence of the Holy Spirit reaches the hearts of men now. We do not have direct communication with heavenly beings, as Peter had, but, like the brethren in Jerusalem, we hear from his lips, and the lips and pens of other original recipients, the same truth which affected their minds and hearts, and we find ours affected by it in the same way. When we resist, we are resisting not Peter and Paul, but the Holy Spirit, by whom they spoke and wrote. The fact that the Holy Spirit dwells in us is no proof that his action upon our moral sentiments is direct or immediate; for he dwelt in Peter, and in the apostles who arraigned Peter; yet his action upon even their hearts was mediate, through ideas communicated. He who asserts for us a species of spiritual influence which was not exerted even upon the apostles and other inspired me, is, to say the least, a daring speculator.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. They held their peace. Gave up the controversy. They were convinced by the account, and assured that “God also to the Gentiles granted repentance unto life;” i. e., had removed the barriers in the way of the Gentiles repenting and finding life through Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

18. ἡσύχασαν, they held their peace. But though those who listened to St Peter’s narrative were satisfied that God had now called Gentiles as well as Jews to be of His Kingdom, there were others who, some perhaps with a real but misguided zeal for the Law, some, as St Paul says (Gal 6:13), from vain-glory, maintained the necessity for the observance of the older covenant, and hence arose dissensions in the Church from a very early time.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18.] [ἄρα γε is more than ἄρα. γε has the effect of insulating the sentence, q.d. whatever may be the consequences, or however mysterious the proceeding to us, this at least is plain, that God &c. Compare Mat 7:20, ‘therefore, whatever they profess, from their fruits,’ &c.: and the other reff.: and see Hartung’s chap. on γε in his Partikellehre, vol. i. p. 344, ff.]

εἰς ζωήν] to be taken with τὴν μετάνοιαν ἔδωκεν, not with τὴν μετάνοιαν alone, which would be more probably τὴν εἰς ζωήν, hath given unto the G. also repentance,—that they may attain unto life. The involved position of the words in the present text is quite in St. Luke’s manner.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.